Humans are inherently bad (in the means of Daoism, Buddhism and Confucianism)

Sabína Rešetková

Daoism, Buddhism, and Confucianism are philosophical and religious traditions that have
shaped the cultural, moral, and ethical landscapes of East Asia for centuries. Each of these traditions
offers unique perspectives on human nature and morality but only Confucianism touches the idea of
the good and the bad in the human nature. Daoism and Buddhism do not explicitly say in their
teachings whether the human nature is bad or good, however, there are certain points that could lead
us to the final answer, if there is one. In order to get our answer we have to explore the perspectives
of Daoism, Buddhism and Confucianism, examine their teachings, various concepts, and practices,
which formed the understandings of human nature and the paths to moral development in these
traditions. I decided to divide the essay into three main parts where I will talk about differents
aspects regarding human nature in each religious philosophical tradition.

At first we will take a look at the Daoism. Daoism, as a philosophy, places great emphasis
on the harmony between humans and the natural order of the universe. Unlike other belief systems
that categorize individuals as inherently good or bad, Daoism perceives humans as integral parts of
the natural world. At the core of Daoist philosophy lies the concept of the Dao, the underlying
principle of existence that serves as the guiding force in the universe. The whole concept of Daoism
emphasizes the importance of aligning oneself with the flow of Dao and embracing the spontaenity
and simplicity of nature. It’s not easy to precisely define the Dao, but we can interpret it as
encompassing everything and nothing simultaneously. This interpretation, however, does not
directly explain the concepts of good and bad within Daoist philosophy and does not desipher its
meaning.

Let's delve into another important aspect of this religious tradition: De, often translated as
"virtue." Understanding De provides us with a deeper understanding of human nature. In Daoism,
virtue revolves around embracing one's inherent nature and cultivating harmony with the Dao,
telling us to act in virtuous manner. It's important to note that Daoism does not delve into the origin
of human nature or approach it from a moral standpoint, as morals do not hold the same
significance in this philosophy.

From another point of view, in Daoist thought, the ideal figure is the Sage, an individual
who embodies wisdom and harmony with the Dao. The path that leads to becoming one involves
self-cultivation, constant refinement of one’s character, pursuit of virtue and transcendence of
darker impulses. Does it mean that a human being is inherently bad, but in the means of becoming
the Sage, you have to restrain the negative elements of your own nature?

What can tell us more about the positive and negative parts of human nature in Daoism is
the Yin-Yang principle, the concept symbolizing the dualistic nature of existence, where Yin
represents the negative side, charactarized by darkness and passivity, while Yang represents the
positive side, associated with light and the assertive aspect. They both coexist, interact with each
other, are held in complete balance and equality within the universe and human nature. So, to sum it
up, humans possess both positive and negative tendencies, however Daoism does not view these
tendencies as evidence of a bad human nature. Instead, Daoism suggests that through practices such
as wu-wei (effortless action), meditation, and self-reflection, individuals can minimize unnecessary
disruptions in their lives. By aligning themselves with the natural flow of the Dao and embracing
the spontaneity and simplicity of nature, individuals can cultivate a sense of harmony within
themselves and with the universe. In summary, Daoism promotes the harmonious relationship
between humans and the natural order of the universe and does not view humans as inherently good
or bad.

The second religious and philosophical tendency that I will talk about is Buddhism.
Buddhistic perspectives and concepts provides us with a deeper understanding of the
fundamentality of human nature, surpassing the insights offered by Daoism. Buddhism takes a
unique approach to the question of whether human nature is inherently good or bad, challenging the
binary categorization and focusing on the potential for liberation from suffering through self-
awareness, wisdom, compassion, and ethical conduct. While Buddhism acknowledges the harsh
existence of suffering in human life, it refrains from labeling humans as inherently bad. Instead, it
identifies ignorance and attachment to desires as the root causes of suffering, emphasizing the
transformative potential within each individual.
 In order to get in more depth, I will look at the concept of Kamma or the concept of “cause
and effect” first as it is the fundamental principle that plays a crucial part in understanding the
nature of existence and the path to liberation from suffering. In Buddhist thought, Kamma is an
integral part of the cycle of rebirth and the workings of the universe which encourages individuals
to make conscious choices that lead to wholesome actions and positive consequences. It is believed
that individuals can create a positive kamma and therefore break free from the cycle of rebirth or
the wheel of life.

Central to Buddhist teachings is the concept of Dukkha, often translated as suffering which I
briefly mentioned in relation with Kamma. According to this concept we could get direct answer to
our main inquiry about human nature, as “life of suffering” clearly symbolizes more of a negative
side or negative aspect. If buddhism takes our existence as part of the suffering, it shows that the
original thought associates our existence with something bad. What adds to that is, that human
being experiences various forms of suffering throughout their lives, caused by attachment,
ignorance, and craving. We have these four kinds of clinging and six classes of craving involving
craving for sounds, odours, flavours, etc. That leads us to the same direction as before, that human
nature is inherently bad, because we have all those cravings, attachments, desires and clingings,
hatred within our personality which affects our Kamma.This understanding implies that human
nature, when governed by these afflications tends to perpetuate suffering.

However, Buddhism does not define human nature solely through this lens of suffering but
emphasizes the potential for transcendence and cultivation of compassion. By practicing meditation,
mindfulness, and following the Noble Eightfold Path, individuals seek to develop moral character
and overcome the cycle of birth and death, so called “samsara”.The Noble Eightfold Path acts as a
comprehensive guide, comprising eight interconnected aspects that shape the way individuals live
their lives. Buddhism acknowledges the presence of negative tendencies but places equal emphasis
on the capacity for personal growth, compassion, and the pursuit of wisdom. By following the
teachings of Buddhism and tapping into their inherent potential, individuals can transcend their
afflictions, embrace their true nature, and make meaningful contributions to their own well-being
and the world around them.

From a different point of view, Buddhism teachings demonstrate, that our current form (the
human form) is considered to be the perfect form to achieve enlightement, because only in this kind
of existence we are capable of spiritual development, have unique opportunities for growth,
understanding, and the cultivation of wholesome qualities, therefore indicating that humans are
inherently good.

Again, it gets a little more complicated when we realize that according to Buddhist
teachings, the human form is considered to be the middle ground between the lower realms or the
realm of hungry ghosts, and the higher realms, such as the heavenly realms. On one side, it is seen
as a balance that provides individuals with the right conditions and faculties to engage in spiritual
practice and strive for liberation, on the other side, as there are also higher realms, doesn’t that
mean that human realm is not as good as we think it is?

All of these concepts created kind of a black hole in whole philosophy regarding human
nature and its inherent goodness or wickedness, so at the end, there is once again no correct answer.

Lastly, I will look at the different perspectives of Confucianism. Confucianism, deeply

influential in East Asian societies, places great emphasis on the cultivation of moral character and
the pursuit of social harmony. Confucian teachings acknowledge the existence of negative
tendencies in human nature, such as selfishness and greed. However, they do not consider humans
to be inherently bad.

Confucianism posits that human nature is fundamentally inclined towards goodness. There
is this concept called ren, usually translated as benevolance. Confucius believed that all individuals
possess an innate sense of compassion, empathy, and moral concsiense. This inherent tendency
towards goodness serves as the foundation for cultivating virtuous qualities and establishing
harmonious relationships with others.

Confucianism places great emphasis on the ritual observence. It guides individuals in their
interactions with others and helps establish harmonious relationships within society. Individuals
manifest their innate goodness and contribute to well-being of the community, which also leads us
to the conclusion that humans are inherently good.

There is also a role of education taking a great part in Confucian teachings, as Confucius
emphasized the transformative power of education, believing that through proper learning,
individuals can unlock their innate potential and become morally upright individuals. At this
juncture, a question arises: Does this imply that human nature is inherently good, and we must
cultivate and enhance that goodness through self-development? Or, when considering Xunzi's
philosophy, does it suggest that human nature is initially flawed, necessitating transformation
through self-cultivation?

As Confucianism puts a lot of importance into education and morals, we can say that the
human nature is indeed good, because only we, human beings, are capable of acquire knowledge,
differ between good and bad, a that will lead us to the greater harmony of the community.
Confucianism acknowledges the potential for both good and bad within humans, it encourages
individuals to tap into their innate goodness and work towards personal and communal harmony.

To sum it all up, the answer is that there is no answer. There are countless ways of
interpreting concepts and practices of each religious and philosophical tradition, whether it is
Daoism, Buddhism or Confucianism. While none of these traditions categorize humans as
inherently bad, they recognize the existence of negative tendencies within human nature.